‘The status of the Albularyos and its believers in Cabuyao, Laguna.

Janoy, Angelica P.

Flores, John Jullian C.

Fernandez, Mark Merlyn C.

Javillonar, Jhoanna Lhyn B.

A Research Project Proposal

under Research Requirement for Practical Research 1

Colegio de San Juan de Letran-Calamba Senior High School

April 2019

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TABLE OF CONTENTS

Chapter 1 ( Introduction) 3

 Structure and Rationale of the Study

 Research Questions and Objectives 4
 Significance of the Study
 Scopes and Limitations 5
 Definition of Terms

Chapter 2 ( Review of the Related Literature)

 Theoretical Framework 11
 Conceptual Framework

References 13

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 CHAPTER I

INTRODUCTION

Structure and Rationale of the Study

Throughout the history, the advancement of medical technology is rapidly grows in order
to serve the people with certain illnesses. Before Spain colonized the islands of the Philippine
Archipelago in 1543, there was already a system. Babaylan is the religious leader of the various
ethnic groups of the pre-colonial period of the Philippines who function as shaman and healer.
According to Alfred Mcoy (1982), a prominent historian said that the name “Babaylan” was
rooted from a Malay word “belian” and “balian” or “waylan” of Java,
Borneo and Halmahera that means “Spirit Medium”. Babaylan also use rituals to have a
bountiful harvest of rice, corn, fruits and vegetables.The status of Babaylan declined in the 16th
century because of the introduction of Roman Catholicism by the Spaniards on the islands of the
Philippines. Filipinos who were suspected as babaylan were executed by the Spaniards because
they believed that the babaylan were performing blasphemous activities. After Roman
Catholicism introduced in the country of the Philippines, Albularyos were born. Albularyos were
also called as “Herbalists” and they use various kinds of plants and prayers to treat
certain illnesses even if they have a scientific explanation or supernatural causes. Today, modern
medicine expanded its formulas to cure different kinds of diseases, but there are many people
who still believed in the power of the albularyos whether it is from urban or rural areas. There
are two factors that affect the mentality of the Filipino people in terms of medications. The
number one factor is the lack of supply of the medications from the LGUs and Government
authorities. Another factor is the lack of knowledge and expenses.

The researchers want to conduct this research because they want to know the status of the
Albularyos and their practices. They will conduct this research because the researchers want to
explore the history of it. However, the history of the Albularyos are going to fade soon. The
researchers want to conduct this research so that the new generation can still know the traditional
way of curing illnesses back to the old centuries and to treasure their legacy in terms of herbal
medicines. The researchers also noticed the article titled “Revisiting Usog, Pasma, Kulam” by

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Michael L. Tan and this article is lacks information about the Albularyos today. The researchers
want to know if it is possible that there are young people who can do the same as what
old Albularyos did.

Research Questions and Objectives

The problem of the researchers in their study is that they can't find any sources about the
Albularyos and their status today because some sources are outdated and here are the following
questions that the researchers want to seek the answers.

● What are the status of the Albularyos in the 21st century, particularly in Cabuyao ,
Laguna?
● What are Albularyos and faith healers ?. Do they have the same ethics and principles in
healing?
● Are the alternative medicines of the Albularyos as effective as the conventional
medicine?
● Should the Albularyos be categorized as quack doctors?

● Who are the believers of the Albularyos and why they still believed in them?

The objectives of the researchers in this study are :

● To determine the status of Albularyos particularly in Cabuyao city.

● To know if the current Albularyos were still using their traditional way of healing or have
they modernized their methods.
● To find out if there is a new generation of Albularyos particularly in Cabuyao, Laguna.
● To discover how they preserve their traditional medical practices.
● To identify if the Albularyos should be categorized as quack doctors.

Significance of the Study

This research will benefit the following:

● To the Civilians  . This study will help to update the public about the status
of Albularyos. The results of the research will going to fill the lack of information in the
past years about the Albularyos and the alternative medicine.

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 ● To the Doctors. The results of the study can provide information about alternative
medicines that can be used by doctors around the globe.

● To the Cultural Researchers. The study will help the cultural researcher to gain more
information about the tradition and culture of the Albularyos
-To the Authors. This study can provide information and knowledge that can be used in
the future by authors for writing books and journals with topic being related with
alternative medicine.

● To the News Researchers. The study will provide the latest information that can be used
to provide the latest news about the Albularyos.

● To the Albularyos. The study will show the position of Albularyos in the society, their
status and the legality of the medical procedures that they are using.

● To the Believers of Albularyos. The study can help the believers of Albularyos to decide
if they should still take the medications from the Albularyos and to also know how
reliable the medications of the practitioners are as alternative medicine.

Scopes and Limitations

This research about the Albularyo s' today conducted by the researchers, aims to determine the
status of the Albularyos and their patients in cities, particularly in Cabuyao City in the province
of Laguna .The researchers also want to investigate their traditional way of healing and treatment
to their patients.This study will not cover the other cities in the province of Laguna and the study
will only focus to the status of the Albularyos today and their way of healing.

Definitions of Terms

Bulong- A form of healing through whispering.

Decoction- to extract the flavor of by boiling (Merriam Webster)

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Dwarfs (Dwende)- a small legendary manlike being who is usually misshapen and ugly and
skilled as a craftsman. (Merriam Webster)
Kabag- Also known as Gastritis. inflammation of the lining of the stomach
Kudlit- A treatment that involves cutting of skin up to 30-100, which induce the release of
multiple bleeding areas to release poison from animal bites.
Orasyon- a written prayer usually scribes on a piece of paper or cloth, preferably wet with saliva
and applied prayer-side to the area of pathology
Pagtatawas- Pagtatawas- It is a ritual conducted by the Albularyos. It attempts to diagnose
affliction by melting a heated alum, or a candle into the basin of water, and they interpret the
shapes in order to diagnose the root of cause. (History of Philippine Medicine, 1899-1999)

Rabies- A deadly virus that spreads through bite of an infected animal.

Suob- It is a postpartum care ritual that is performed two to three weeks after childbirth.
Tapal- This is a common method of rural treatment that uses either written or whispered prayer.
Usog- A supernatural kind of illness cause by afflictions. It categorizes by flatulence, nausea or
vomiting and distention.

CHAPTER II
REVIEW OF THE RELATED LITERATURE

A. History of Philippine Folk Medicine

According to Aping (2016), the Philippine 's medical practices are rich in history. It
encompasses the 300-year Spanish and 50-year American occupation of the country from
the pre-colonial period to the existence of the Republic of the Philippines. As mentioned
by Gonzales (2017), since ancient times in every culture around the world traditional
medicine has been practiced. It consists of the medical aspects of traditional knowledge
that before the era of modern medicine developed over generations within different
societies. Alternative medicine study in the Philippines, inevitably, is a study into the
origins and amalgam of cultures and influences and centuries of the colonial rule in Spain
and the indelible consequences of its religion. As mentioned by World Health
Organization (WHO,2014) , Traditional medicine is the sum total of the theories, beliefs.
knowledge, skills and practices. In understanding and curing the diseases, traditional
medicine uses a comprehensive approach. It considers the individual's entire physical,
mental, spiritual, and social make- up. In the Philippines, religion, mysticism, magic,
superstition and folk herbalism have been big influences in traditional medicine.
Traditional medicine practitioners in the Philippines include a hilot or manghihilot who
acts as a midwife, chiropractor, bone-setter, or massage therapist; mangtatawas who uses
alum, candles, smoke, paper, eggs, and other mediums to diagnose diseases, plus

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 incantations and prayers; albularyo, who uses a combination of healing methods that may
include prayers, incantations, mysticism, and herbalism ( Gonzales, 2017). As indicated
by Arellano (2018), the Albularyos or Faith Healers are very famous and highly
respected. They can cure any kind of illnesses using herbs. They are mostly old ladies,
and they were called as Babaylans in the late centuries. They have their spirit guide to
guide them through the entire healing process. Over the years the Babaylans are now
called as Albularyos. As mentioned by Petalcorin (2015), even with high prices, good
health care does not have to take a rear seat. Long before synthetic medicines became
apparent, people collected herbs from their courtyards to treat illness. The Republic Act
8423 or The Traditional and Alternative Medicine Act of 1997 also launched the
manufacture of alternative medicines for proven, safe, effective and affordable herbs
from certain plants. Furthermore, the government promotes organic methodologies for
the production of herbs under Republic Act 10068 known as the Organic Agriculture Act.

B. The Albularyos
According to Giongco (2016),the common stigma against Albularyos is they’re nothing
but kooky witch doctors, a thing of fairytales and horror stories. But the case is far from that.
Albularyos heal to banish evil. Much of their work runs on a belief system, the same way a
religion and vocation functions. Their main mission is to do good and serve people who need
their help. Often, their customers are those who have started to lose hope over failed attempts
using more traditional methods. As indicated by Sobritchea (2018), because of the expansion of
science and doctors, albularyos are now slowly depleting. It is better to go to hospitals
immediately rather than the Albularyos. People thought that all Albularyos are old ladies but
there is a 16-year old named Clarisse Jane Clemente, a teenage Albularyo. She is the fourth
generation and the last Albularyo in their family. According to Clemente (2018), some people
thought that Albularyos are crazy witches. Lagman (2015), argued that Albularyos are important
even though they don’t have knowledge in scientific medicine and they should be part of the
traditional and health care society. They should be recognized as a traditional herbal healer and
as professionals in their respective fields. Almost all the time, the villagers need the service of
the Albularyos especially in countryside. The medicinal methods that the Albularyos inherited
from the ancestors and they always give hope to the sick especially when people do not have
enough money to consult the doctors. The knowledge of the albularyos in terms of the
importance of herbs and they cure patients that doesn’t have hope of getting better. They know
the plants in the environment and in the forest that are suitable for various illnesses. Lagundi,
sage, banaba and others have proved to be effective in the healing of diseases. The above-
mentioned stimulants are also used by drug manufacturers in the manufacture of medicines that
people buy at pharmacies. The midwives are considered part of the group of the Albularyos. In
the last few decades, Midwives helped women to give birth. We should not underestimate the
importance of the Albularyos. They are the hope of the sick who have given up on the care of
doctors and hospitals. They just leave it up to God first and secondly, they trust their remaining
lives to the Albularyos. Lim (2014), his study revealed that albularyos although they heal other
people their work is bad because they are using black magic or healing in the form of bad ways.
In a short period of time, the pain will be removed but because of the black magic, the pain
might come back and get even worst. Velasquez (2015), also stated that there is no problem in
the way Albularyos heal but it is not convincing that people are really cured because it is only in

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their minds that they are cured but physically not. Pacificar (2015), mentioned Albularyos have
different ways in healing but it is effective. It is in the history and the traditional way of healing
through herbal medicines and prayers and will never be lost.

C. Types of healing of the Albularyos

Papera (2015), stated that there are two kinds of Albularyos. First it uses herbs to heal
people while the other one believes in supernatural being. Barquilla (2015), indicated that their
way of healing people is by using of boiled guava leaves. Untalan (2015), stated that the way he
heals people by believing in orasyon and amulets against supernatural being. According to Ka Jr
(2018) he uses paper, oil and other herbal leaves to heal people. He also gives his other patients a
paper with a Latin prayer. Ka Johny (2018), stated that the way he heals people is by giving them
a piece of paper with prayer and after he prayed the Latin prayer, he will give his patient a glass
of water to drink. He can also give his patient a small capability to heal other as well. Kalaw
(2018), stated that Albularyos can heal people through social media. He will ask his patients to
get some water and took a picture of it. Kalaw will pray the spell then the patient will drink the
water, and then they will feel relieved. The patient of kalaw stated that she can breathe and hear
properly t after she drank the water and she felt relieved. Caballero (2017), indicated that
albularyos have their own ways of healing process but there are two types of them the one with
the guide from God or Mother Mary while the others are in the form of black magic.
The following are the other treatments by Albularyos indicated by Stuart (2015):
 Orasyon and Bulong-it is usually whispered during the healing or manipulation. The
healer might prefer to use an orasyon*, a written prayer usually scribe on a piece of paper
or cloth, preferably wet with saliva and applied prayer-side to the area of pathology.
Similar prayers may also be written directly on the skin while being whispered. For
gastrointestinal ailments, the orasyon may be rolled and placed in a glass of water and the
potion given to the patient to drink. The prayers invariably in Latin are also often used for
countering evil spirits or preventing physical harm or as an added ritual to many mundane
events. However, its use is not the sole purpose of albularyos or healers. Many rural
peoples will often be able to use such prayer-forms for everyday illnesses including
headaches, headache, burns, sprains and back pain since they have achieved a level of
familiarity and trust. Some people refuse to share the prayers to others, believing that it
will reduce their healing potential. Some often share these prayers with relatives and
friends. The prayers believed to be generic or universal are more favorite than others and
not unusually memorized and ready to use whenever it is necessary. The others are
allowed to hold it in a "libreta" or a secret shoe box and usually handed over to a member
of the family. Some feel that the orasyons can paralyze an enemy (pamako). Some
believe they can make one invisible to the enemy. It is also used as a charm for exorcism
as a protection against physical hazards and bad spirits. Orasyons are sometimes rolled in
small paper pieces into tight, small wads and placed in tooth decay cavities. In the
Southern Tagalog, bulongs* and orasyons are still being used popularly by the healers.

 Pagtatawas- The forehead and other suspicious or ailing parts of the body are used to
cross (sign of the cross) whilst praying bulong. It is placed on bright barbed wire and will
be taken away when it begins to crush and then it will be transferred into a small pot of
water and when it cools, their sweet shape spreads over the surface of the water and takes

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 on a form that suggests the cause often one of several indigenous forces: dwarfs, devils or
other evil spirits. In order to counteract bad forces or diseases and you need to use also
the water in your vehicle to untie the ailing parts of your body.

Here are the following materials that can be used for pagtatawas :
 Eggs-A raw egg is cracked into a water into the glass and the glass is gently tossed and
when the egg white breaks, it takes unpredictable shape. Any changes in the form can
might suggest the nature of the illness and will be examined in the egg white.

 Papers- A piece of blank paper, approximately 4 by 4 inch with a prayer bulong is

whispered and crossed into the patient's body or the tribulation zone and will find shading
for insights to know the cause of the illness. This method was called “tawas x-ray” by the
patients.

 Cigarette rolling paper-The paper is muddled with coconut oil and after doing this
method, the healer breathes on it while whispering his prayers for the chosen procedure.
The paper is brought up to a light to read the shapes that have formed that will suggest
the diagnosis or the cause of the affliction.

 Candles- Heating and melting a piece of candle and it will put into the water. The shape
of the dripping wax from the candle will indicate the nature of the disease. It is not
uncommon, and treatments are so directed, to the forms of dwendeng itim (black elves) as
well as the forms representing bad spirits.

 Suob- It is a postpartum care ritual that is performed two to three weeks after childbirth.
The midwife "hilot" performs whole body massages for 18-21 days after the baby was
born and 14 days for subsequent births before the suob. The massages last in 20 to 30
minutes, twice daily for four days and every afternoon for four days and also every
morning for another four days, then alternate mornings and afternoons for a total of 18 to
21 days. Massages are believed to speed up the mother's recovery and it heals her
obstetric wounds. Bathing other than sponge baths is prohibited during these 2 to 3
weeks.

 Tawak- A rural alternative therapy used in the southern Tagalog area. In Boac,
Marinduque, this dark tea-colored decoction is made from a rolling boil of twenty or
more wild herbal and medicinal plants. It is believed to be effective as a preventive
measure against diseases caused by poisonous bites from snakes, dogs, scorpions, etc.
Preferably, on Good Friday or the first Friday of August, a glass of warm decoction is
drunk. Sometimes the ritual of seasonal drinking is combined with a healer's bulong or
orasyon.

 Tapal-This is a common method of rural treatment that uses either written or whispered
prayer. A piece of common material, usually cloth or paper (e.g. cigarette rolling paper)
to which a prayer has been written and the orasyon is being applied and pasted directly to
the wound. The same prayer may also be whispered “bulong” to the applied material and

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 wound or complaint area. Another common practice is to whisper the prayer on the top of
the head in the hope of driving the poison back or down from the brain.

 Pwe-usog-The common treatment of flatulence related afflictions “kabag”. It is referred

to as “pwe-buyag” in the Visayas. Although flatulence is the usual complaint, it may
manifest as sudden cold and clammy sweating, fever, nausea, and vomiting. Although
known to afflict people of all ages, it is a diagnosis made more often in children. When
the distress is obviously abdominal (flatulence, nausea or vomiting, distention) or simply
distressing crying and sudden onset, the immediate suspicion is “na-usog,”. It also
believed to be a reaction to a greeting or comment from someone who might or might not
be known to cause a greeting induced or comment induced affliction.

 Kudlit -Animal bites, mainly by dogs, causes a considerable concern for rabies* in the
rural areas of the province of Quezon. Despite several hundred rabies traditional
treatments, it is not usually sought each year. Initial consultations were conducted by the
Albularyos, who can give the patient a variety or combination of treatments from the
Albularyos folk medicinal bag based on cost and economic constraints as well as age-old
myths and folklore. Kudlit is the treatment for dog and other alleged venous bites which
is the most commonly suggested and performed treatment. For dog and other presumed
venomous bites. Kudlit is also the most widely suggested and performed treatment.
Kudlit consists of numerous shallow (razor) blade cuttings, up to 30-100, which induce
the release of multiple bleeding areas of the “kamandag” (poison) in areas adjacent or
surrounding the dung. Follow-up visits and treatments-in a week, a month and a half and
even after a year, although there are no signs or symptoms, most patients were ready to
accept another “kudlit” when the Albularyos suspects that the poison or “kamandag” is
still present.

D. The Believers of the Albularyos

Sarkar (2014) in his study revealed that the individuals from rural and urban residences
seek the services of religious healers from various backgrounds. The use of such practices seems
to be more common in the lowest socio- economic status or where access to other forms of
treatments is by faith and the use of healing practices by those who expect miracle cures may not
be available in conditions such as cancers. People could also look for help from religious
healthcare professionals for conditions such as infertility which could cause them to feel
embarrassed about the medical discussion.
Perhaps another reason why such religious healing practices are sought is insistence or
suggestions from relatives and well-wishers. The belief that diseases are supernatural is deeply
ingrained in society, particularly for diseases which have not been clearly identified. Lack of
information and superstitious beliefs may also predispose a person to seek treatment from
healers. The posters and other means emphasizing their claim may induce vulnerable persons to
seek such care propaganda by the faith healers.
It should be emphasized that all people who seek healing by faith healers probably can not
follow this path of care that is costly or unhelpful. At the same time, many clients feel that the
assistance recorded in these practices can satisfy themselves. A debate may be held on the
efficacy of these practices and the potential harms to the practice of faith healing. Some

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authorities may view such practices as reusable to reduce distress symptoms by the placebo
effect, especially under conditions such as depression. The person ought to believe in placebo for
a placebo effect to work.
The rituals and ceremonies surrounding faith treatment offer a convincing placebo effect and
proposed improvement of the patient. However, placebo and the effect are unlikely to work in
disorders such as cancers from another perspective, and using faith healing can harm more than
good. Some of these practices are linked to potential disorders. Sometimes chaining and
unintentional restraint in temples can cause lacerations, fractures and injuries. Amurao (2017) in
her study revealed that the believers of the Albularyos are the ones who are cured by them and
people who experience comfort after they are healed by the Albularyos.

Theoretical Framework
The theory of labeling says that people come to identify and comply in ways that reflect the way
others label them. The sociology of crime and deviance is most commonly associated with:
marking and treating people as criminally deviant can promote deviant behaviour. For example,
labeling a person as a criminal can lead others to treat him more negatively, and in turn the
answer to his treatment is to be more negative. The origins of the theory of labeling stems from
the idea of the social construction of reality, which is central in sociology and linked to the
perspective of symbolic interaction.In the 1960s, thanks in large part of sociologist Howard
Becker, it flourished in the American sociology. However, the founding of the French sociologist
Emile Durkheim is a trace of his core ideas. Also influential for its development was the theory
of American sociologist George Herbert Mead, focusing on the social construction of the self as
a process involve interactions with others. Frank Tannenbaum, Edwin Lemert, Albert Memmi,
Erving Goffman and David Matza also participated in the development of labeling theory and
research related to it. This theory states that the behavior of a person and his/her social status can
be affected based on how others label him or his status, therefore this sociological theory is
relevant to the researcher’s research about the status of Albularyos or quack doctors in Cabuyao,
Laguna. Through this theory the researchers can assess the perception of society and the
behavior of Albularyos through the labels given by the society and professionals around the
globe. For example, most of the doctors around the globe claims that the quack medication is
harmful. The claims of the doctors against Albularyos can affect perception of the public and the
perception of the public will greatly affect the behavior of the Albularyos, these two factors will
be the basis of the status of the Albularyos. Therefore, the theory of labeling will fit in the
research perfectly and this theory will be the key factor and basis of the researcher’s conclusion
and hypothesis about the research.

Conceptual Model
Due to the lack of information about the status of the Albularyos today the researchers will be
going to start the research with the history of the Albularyos or quack doctors. This review of the
history of Albularyos will cover the quack medications of the Albularyos and the believers of the
Albularyos during the time that they were popular in the society. After reviewing the history of
the quack medication, the researchers will tackle the modern society and how can quack
medication cope with it. Then the researcher will be reviewing the modern medication and the
claims of the professional doctors about the medication of the quack doctors. After the review of
modern medication and the claims of the professional doctors the researchers will be discussing

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the actions of the government on the quack doctor’s base on the claims of the doctors and how
these claims can affect the perception of the public about quack medication today. The data
about the perception of the public about the quack medication will be important in understanding
the believers of the Albularyos today and how the Albularyos behavior change through times.
The data that was gathered is going to be used to know the situation or the status of the
Albularyos or quack doctors today.

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